維摩經玄疏 4.101

4.101

五、約權實明本迹者，實則齊位，證得真應二身，即是理實之本也。權化方便，現真應二身，或高或下，此即是事隨物情，故名事迹也，故此經云：「雖復示現成道，起轉法輪，而不捨菩薩行。」今明若不由不思議位證真、應二身，理實之本，豈能垂高下真應兩迹！若不垂真、應之事迹，豈能令物同己入位，得真、應二身！是則本迹雖殊，不思議一也。

Fifth, explaining origin and trace in terms of the provisional and ultimate: the ultimate means that, being equal to the stage, one realizes and attains both the true and responsive bodies; this is the origin in terms of principle and the ultimate. Using expedient means to transform provisionally, one manifests both the true and responsive bodies, either higher or lower; this is phenomenal activity according with the inclinations of living beings, and is therefore called the phenomenal trace. Thus this sūtra says: "Although he manifests attaining enlightenment, rising and turning the wheel of the Dharma, he does not abandon the practices of a bodhisattva." Now it is explained that if one did not realize the true and responsive bodies through the inconceivable stage—the origin in terms of principle and ultimate—how could one send down the two traces, higher and lower, of the true and responsive? If one did not send down the phenomenal traces of the true and responsive, how could one cause living beings to enter the stage like oneself and attain the true and responsive bodies? Thus, although origin and trace differ, their inconceivability is one.